Islam, Modernity, and Democracy: A Critique of Cultural Essentialism

Since September 11, 2001, the perception of Islam in Western societies has been largely shaped by a narrative that essentializes this religion as inherently archaic and fundamentally incompatible with modern and democratic values. This discourse, although widespread, deserves to be vigorously contested. The true causes of the prevalence of authoritarian regimes in many Muslim countries do not lie in the religion itself, but in complex political-institutional dynamics and historical power relations that have shaped these societies.

The Brilliant Muslim Era

To counteract the abusive generalizations of cultural essentialism, it is essential to revisit the history of Islam. Between the 8th and 12th centuries, the Muslim world was a center of intellectual, scientific, and economic radiance. Eminent thinkers like al-Farābī and Ibn Sīnā (Avicenna) not only deepened philosophy but also contributed to significant advances in medicine, mathematics, and astronomy. Dynamic economic exchanges at that time also fostered intense cultural weaving through merchant networks extending from Andalusia to Persia.

For example, Ibn Sīnā's work in medicine was fundamental not only in the Muslim world but also influenced medical thought in Europe until the 18th century. While Europe was laboriously catching up with feudal logics and ecclesiastical monopoly, the Islamic world stood out for its pluralistic approach to knowledge and openness to otherness. The libraries of Baghdad and Cordoba, for instance, were centers of knowledge attracting intellectuals from various cultures and religions, demonstrating a richness of exchanges and dialogues.

The Turning Point of the 11th Century

However, this golden age lasted until the turn of the 11th century, as researcher Ahmet T. Kuru shows, when a lasting coalition between the ulemas (religious scholars) and military elites emerged. This interaction, first noticed in Persian and Turkish spheres, gradually extended to all Muslim territories. This pact redistributed political-religious power by consolidating the authority of clerics in public affairs. Indeed, the ulemas, as traditional religious figures, acquired a prescriptive role, legitimizing military powers while marginalizing independent thinkers.

This process of structural transformation resulted in stagnation of intellectual innovation and a contraction of autonomy margins. Under the Mamluk and then Ottoman governments, this alliance formalized further, leading to a decline in philosophy, the imposition of intellectual censorship, and a hostile attitude towards printing, often declared "ḥarām" (forbidden). The consequences of this dynamic are numerous, culminating in a weakening of intellectual creativity and a twilight of Islamic radiance.

Diagnosis of a Civilizational Collapse

Thinkers like Ibn Ḫaldūn and Kâtip Çelebi each, in their own way, diagnosed the collapse of Muslim civilization. Their works illustrate growing concern about a decline perceived not as a lack of religious essence, but as a consequence of institutional structures that, over time, ceased to be inclusive.

Ibn Ḫaldūn, in his famous "Muqaddimah," questions the dynamics of societies and identifies complex social and political factors that contribute to the rise and fall of civilizations. Kâtip Çelebi, for his part, calls for intellectual renewal by advocating a scientific and empirical approach to contemporary issues.

Many Strong Muslim Voices for Democracy

In this context, it is important to highlight the thoughts of many contemporary intellectuals who contradict the idea that Islam is incompatible with democracy. For example, Professor Abdolkarim Soroush, an Iranian theologian and philosopher, develops an interpretation of Islam that aligns with democratic principles such as freedom of expression, political plurality, and popular sovereignty. Soroush shows, through an exegetical analysis of sacred texts, that Islam can perfectly coexist with democratic values and human rights.

Ali Abderrazik is another influential thinker, known for his work "Islam and Political Power," where he rigorously examines the foundations of power in Islam and advocates for a separation between religion and politics. These voices, among many others, emphasize that it is not about erecting an insurmountable wall between Islam and modernity, but about adopting a dynamic reading that allows tradition to adapt to contemporary realities.

The Trap of Autocracy

It is crucial to understand that the autocratic trap in which many Muslim societies struggle today does not stem from a religious essence but rather from institutional configurations that have lost their capacity for inclusivity, according to the concept developed by Daron Acemoglu and James A. Robinson. In their book "Why Nations Fail," they explain how extractive institutions can hinder development by limiting opportunities for active citizen participation.

The finding is overwhelming: where authoritarian and repressive institutions dominate, individual potential is stifled, and creativity is often sacrificed in the name of control. It therefore becomes imperative to rediscover the foundations of an Islam that encourages democracy and inclusion.

Towards an Intellectual Renaissance

Nevertheless, this diagnosis should not translate into fatalism, but rather into an invitation to rediscover Islamic history critically. By scrutinizing the past, it is not about seeking fixed models to reproduce, but identifying the seeds of autonomous and creative thought. This involves continuous dialogue with various traditions and modern realities, without yielding to the temptation of complacency or repression.

Democracy, innovation, and prosperity can just as well draw inspiration from the resources and values intrinsic to Islamic history. Rather than blindly imitating the West, Muslim societies can draw from their own traditions to forge more inclusive, innovative, and dynamic political and economic systems. In this sense, they should not see themselves as prisoners of a static heritage, but as actors capable of reinventing their future based on the values and wise teachings of their own past.

Conclusion

In sum, the idea of incompatibility between Islam and modernity can be deconstructed by examining more nuanced the history of interactions between religion, power, and knowledge. It is essential to adopt an approach that recognizes the richness of Islamic intellectual heritage while placing this tradition in a modern dialogical framework. In this sense, Muslim societies should not see themselves as prisoners of a static heritage, but as actors capable of reinventing their future based on the values and wise teachings of their own past.

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References

Kuru, A. T. (2019). Islam, Authoritarianism, and Underdevelopment: A Global and Historical Comparison. Cambridge University Press.

Acemoglu, D., & Robinson, J. A. (2012). Why Nations Fail: The Origins of Power, Prosperity, and Poverty. Crown Business.

Soroush, A. (2000). Reason, Freedom, and Democracy in Islam. Oxford University Press.

Abderrazik, A. (1920). Islam and Political Power. Editions du Seuil.

Ibn Ḫaldūn, I. (1991). The Muqaddimah: An Introduction to History. Translated by Franz Rosenthal. Princeton University Press.

Çelebi, K. (1960). The History of the Ottoman Empire. Translated Works.